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WHAT ORMOND THINKS 



BY 



"CDFRMCDNjZ) 



AUTHOR OF 

SUGGESTIVE ESSAYS 

ON VARIOUS SUBJECTS. 



CREATION vs. EVOLUTION 

3 c 

THE CREATION OF MAN. FAITH OF THE AGES. TIFF SOLUTION.. 



THE PHILOSOPHY OF EXISTENCE. THE NATURE OF MAN 
THE WEALTH OF A WELL STORED MIND. THE LIFE CF 
MAN. THE PLEASURE OF LIFE. THE SUBSTANCE 
OF THINGS HOPED FOR. THE EVIDENCE OF 
THINGS NOT SEEN. THE ART OF COR- 
RECT REASONING AND OTHERS. / 






1894 
THE BLAKELY PRINTING COMPANY 

1S4 and 1S6 Monroe S'.rcet 
CHICAGO. ILL. 



^ 



V 



m 



THE LIBRARY 
OF CONGRESS 

WASHINGTON 

M "l i 'i 



Entered According to Act of Congress in the Year 1894; 

In the Office of the Librarian of Congress at Washington, 

By THE BLAKELY PRINTING COMPANY, 

Chicago, Illinois. 



INTRODUCTION. 



When it is understood that the life of man is so 
intimately connected with his mentality that it is 
impossible for him to perform any act without first 
having the consent of his mind, it should be readily 
believed that mind is in reality the real man; and it 
will be the object of these pages to show that the 
mind must in the very "nature of things" have an 
endless existence. 

It will not, of course, be expected that such a the- 
ory as this can be scientifically demonstrated, but it 
can be believed as absolutely true, and to such a 
belief science could not add any comfort by affirm- 
ing it as true. 

The'great difficulty found in considering any met- 
aphysical subject, is the fact that science cannot aid 
us in reaching conclusions, because science can only 
deal with material things and substances, while 
mind in all its manifestations is beyond the realm of 
scientific methods of inquiry. 

An effort will be made to introduce a line or form 
of argument that will be as conclusive as could be 



INTRODUCTION. 

the affirmation of any scientific school of thought on 
this question, at least to the minds of many people. 

It is not expected that all will agree with every 
thought contained in the following pages, but it is 
expected that the main argument will be appreciated, 
because it will be in harmony with the best thought 
of the day. 

When it becomes necessary to introduce any argu- 
ment in order to prove the propositions that may be 
offered, it will be done in a conversational manner, 
so that both sides will have a respectful hearing, 
and it is hoped the thoughts presented in this way 
will not be tiresome. 

It will not be considered premature to close this 
word of introduction at this point, because it will 
be understood from what has been said that the 
philosophy of mind, which includes all that might 
be said about man, will be the main subject of our 
inquiry, and it is hoped that some thoughts can be 
introduced which have never before been in print. 




WHAT ORMOND THINKS. 



CHAPTER I. 

The following pages will be devoted to the con- 
sideration of some of the most important problems 
of life, but it will not be necessary to claim for this 
presentation anything more than a desire to reach 
the truth. 

It may be thought strange that a layman should 
attempt to philosophize about matters that all the 
wise men of past ages have united in saying were 
unsolved and unsolvable problems. 

The constitution and requirements of the human 
mind for proper development, are met only by hav- 
ing a limitless field for investigation, so interesting 
as to be constantly alluring us on to study, but so 
related to the " essence of things" that we cannot 
find any material formula by which to solve the 
many problems with which we come in contact. 

It has often been said that the human mind, when 
properly disciplined by study, is able to obtain, and 
retain, a vast amount of knowledge in any and all 
the various departments of life, but it has never 
been claimed by any good thinker that the mind 
was sufficiently elastic to encompass all knowledge. 

The distance of the planets, suns and stars in 
5 



6 WHAT ORMOND THINKS. 

space, may be ' approximately ascertained, if not 
actually demonstrated, but how many suns, worlds 
and stars there may be outside the range of the most 
powerful telescope, no astronomer would pretend to 
estimate. 

If it were possible to comprehend what is in- 
cluded in "all space," it might be possible to spec- 
ulate on the number of distant worlds, by assuming 
that "all space" was relatively filled the same, that 
is to say, that the space which we cannot see with 
our telescope, has, in proportion, as many worlds as 
we do see. 

The ability of man to reason from cause to effect, 
or to reverse the process, and mentally construct a 
flawless bridge between effect and cause, fits him for 
ascertaining anything within the compass of his 
finite powers, but every philosopher, prophet, seer 
and sage since time began, has found that finite 
powers are limited in their ability for demonstra- 
tion, to finite or material things. 

It is happily true, that outside and beyond the 
ability of a finite mind to demonstrate truth, there 
is a great and inexhaustible field for speculative 
inquiry, which is as full of truth subject to logical 
proof, as are the truths of our objective world subject 
to demonstration by scientific formulas. 

It will be our pleasure before finishing the con- 
templation on which we have started, to call atten- 
tion to some of the class of truths above indicated, 
but . before doing so it will be proper to consider 



WHAT ORMOND THINKS. 7 

some of the interesting facts that are within our 
nearer reach, and which logically lead us up to 
the higher and more distant problems, to find which 
we will have to put on our speculative wings of 
thought, and be careful that we do not soar entirely 
away from our base line of reason. 

There never can be any proper deductions from 
known facts regarding the future, unless we are 
careful to be well anchored in our starting point or 
proper premise, from which to throw out our plumb 
line of reason, and it will always be true that in the 
event of being separated from this connecting line 
or anchor, we must again make the connection be- 
fore proceeding with our investigations, for other- 
wise we will soon be entirely lost in a great world 
of immeasurable distances, and surrounded by truths 
that cannot be properly considered, except with the 
wisdom that is firmly connected with a foundation 
of demonstrated truth. 

If it was remotely possible to investigate any sub- 
ject, without reasoning from analogy, it might be 
possible to cut loose entirely from what we do know, 
and initiate our inquiry with the unknown, but 
such a process would not be recommended by any 
careful student of mental science, because it is an 
axiom of philosophy that everything in the universe 
is more or less related with, or to, everything else, 
and therefore it is that good thinkers always reason 
from what they know, or think they know, as far in 



8 WHAT ORMOND THINKS. 

the direction of the unknown as it is possible for 
them to comprehend or understand. 

When Columbus discovered America it was not 
because he started out to find an unknown country, 
but rather his desire to shorten the distance between 
two known countries — Spain and India. His thought 
was that there could not be a shoreless ocean, and it 
seemed to him that sailing westward he must reach 
the opposite shore. He did not find India, with its 
teeming millions of people, but he did find a few 
small islands on the southern coast of a great conti- 
nent, which is destined to be the greatest country on 
the globe. 

It is always so in the search after facts; we may 
not find the identical truth for which we are looking, 
but while stationed on the bow of our vessel of dis- 
covery, with telescope in hand, we may catch a 
glimpse of new countries, new facts, new things, of 
which we had not before known. 

A consideration of the common things of life 
always prepares a person for .the proper investigation 
of any subject that comes within the range of finite 
or limited powers of thought, and sometimes this 
supposed impassable boundary, or limit, will grad- 
ually fade away when we approach it with the for- 
mulas of logical reasoning, so that we may penetrate 
within the inclosure of the generally speaking un- 
known truth. 

If it could be affirmed, with a positiveness based on 
actual knowledge, that the human family were but 



WHAT ORMOND THINKS. 9 

material beings, having but a few short years of life 
and then returning to the dust of mental nothingness, 
it_ would be a waste of time to consider further this 
subject, because it would be but unwelcome mockery 
to suggest a train of thought which would inevitably 
have to be abandoned, if material life ends in the 
positive death of any person. 

The record of man's life on the earth cannot be 
known as to the number of years since his first ap- 
pearing, but the nature of man precludes the possi- 
bility of his physical body ending his mental life, 
and if this statement be founded on fact, man must 
have two natures instead of one. 

It will be well to leave this thought for a time 
and direct our attention to other features that are 
necessarily connected with our subject, but are of 
entirely a different nature. 

The life of man must include not only the object- 
ive world with which he is so intimately connected, 
but the subjective world with which he is more inti- 
mately related, but of which he is not so well 
informed. 

If it were known how many people there are in the 
world, and how many have once lived on the earth, 
the grand total would constitute a greater multitude 
than could be easily fed with the present products 
of our most fertile soil; but it is the belief of some 
that every person who ever lived is still living; and 
our subject will compel us to inquire whether this' 
belief, which is held by the great majority of the 



IO WHAT ORMOND THINKS. 

human race, is well founded, or whether it is but the 
expression of a longing for a continued conscious 
existence. 

As has been stated, science will not aid us much 
in this inquiry, because science can only deal with 
material truth which is capable of demonstration; 
we must therefore depend on the inherent power of 
our own minds, of reasoning from cause to effect, in 
order to have any conception of the great field of 
truth just beyond the reach of material laws or sci- 
entific formulas. 

The human mind is fortunately so constituted that 
it need not depend on the printed rules of any school 
of thinkers, but may when well equipped for such a 
journey wander away into the great field of so-called 
speculative thought, and reach conclusions that are 
as satisfactorily accurate as they would be if con- 
firmed by scientific text books. 

If the suggestions so far made are considered by 
any person as illogical, it will not profit them to 
continue this reading, because it will be impossible 
for them to recognize the truth of what will follow 
if they are unable to concede the correctness of what 
has already been stated. 

It has been thought best to give in the preceding 
pages a brief outline of the argument that will be 
used, so that any person, before reaching the second 
chapter, might be persuaded in their own mind as to 
whether they are disposed to follow this presentation 
of the subject on the lines indicated. 



WHAT 0RM0ND THINKS. II 



CHAPTER II. 

Several years ago it was my pleasure to overhear 
a conversation between two parties on the subject of 
the philosophy of life, and it seemed very interesting 
at the time, so that by improvising what has escaped 
my memory, I will endeavor to give the main argu- 
ment in the form of a conversation. 

For the purpose of this discussion it will be well 
to call these gentlemen Dr. Jones and Professor 
Morse, but it will not be necessary for any person 
to write the publisher for the real name of these 
parties, because in reality they are not known, and 
the conversation cannot be given with sufficient ac- 
curacy to hold any person but the author of these 
pages responsible for it. 

Dr. Jones. — I have been thinking, Professor, that 
your theory about the life of man is hardly correct, 
in that you treat him simply as a material being, 
and to my concept man has two distinct natures that 
are as unlike as could be imagined. 

Prof. Morse. — Well, Doctor, I have in previous 
conversation with you argued that while man was 
undoubtedly a dual creature, having both a material 
and mental or mind nature, it was impossible to 
demonstrate anything but the former, and therefore 



12 WHAT ORMOND THINKS. 

I have in later conversations simply spoken of him 
as the physical man. 

Dr. Jones. — I recall now that in our first conver- 
sation you did say that man was a dual creature, but 
you did not draw any inferences from this fact, and 
it has seemed to me that in our later talks you have 
regarded him as not only a material being, but have 
substantially claimed that his life was also material, 
so that the natural inference would be that you be- 
lieved the death of man's body was in fact the end 
of his existence. 

Prof. Morse. — The continued life of man after 
the death of his body is an interesting theory, but I 
do not know how it can be demonstrated, and hence 
I have always been careful about making such a 
claim, though a great many people of my acquaint- 
ance believe it to be true. If you know of any way 
that such a proposition can be proven I would like 
very much to hear your argument, because there is 
nothing I would rather believe. 

Dr. Jones. — It is of course impossible to defi- 
nitely prove that man has a continuous life, but it is 
not impossible to believe that he has, and for such a 
belief we can find the very best reasons though they 
may come short of a scientific demonstration. Did 
it ever occur to you, Professor, that if we depended 
on scientific demonstration for all the truth we have, 
our supply would not be very great? When we con- 
sider that science can only deal with material things, 
it becomes necessary for us to seek other ways of 



WHAT ORMOND THINKS. 13 

ascertaining all that we can know about anything 
which is of the nature of mind. 

Air is both material and ethereal, that is to say, 
it has the elements of weight and imponderability, 
as have every other element of nature; but air is also 
a combination of all the other elements, so that 
when we breathe we are assimilating some portion of 
everything that exists, or more properly speaking, we 
are partaking of the same elements that constitute 
everything in nature. 

If you can accept the above statement it will not 
be difficult to regard favorably another that neces- 
sarily follows, namely, that man is the world in 
embryo, and has every power, function, and faculty 
that could by an all wise Creator be conferred upon 
him. 

It must not be understood that man has the strength 
of a horse, the fleetness of a gazelle or the plumage 
of a bird, because these faculties and endowments 
are not necessary to his comfort; but he has all the 
faculties he can use, and his ability is far superior 
to that of any other created being. 

Assuming that you will not object to that state- 
ment, it will be well to mention that man is a dual 
creature in more senses than one; that is to say, he 
has two hands, two feet, two eyes, two ears, two 
lungs, all combining with other necessary organs of 
the body to make the physical or material man. 

If the limit of our investigation was reached on 
ascertaining the above facts, it would only be neces- 



14 WHAT ORMOND THINKS. 

sary for us to wait a few months or years in order to 
see the solution of man's life on the earth, by re- 
turning him to the elements of nature, through the 
process of disintegration and decay; but it must be 
conceded that the mind is not material in its nature, 
and that it would be impossible to bury any mind in 
a grave of earth, or destroy it in the fiercest fire of 
any crematory. 

The ability to prove that man has a mind separate 
and distinct from his physical organization, must be 
■believed without being scientifically proven, because 
science, as before stated, can only deal with material 
things, and mind is spiritual. 

If mind cannot be destroyed, it must continue its 
function and life of thought, therefore it is proper 
to claim that the life of man is continuous. 

Prof. Morse. — Well, Doctor, I must confess that 
your reasoning seems good, but it is unfortunate that 
there should be no way of proving what you claim. 

Dr. Jones. — It might be very agreeable if we 
could prove every truth by some established scien- 
tific formula, but you must remember that there is 
nothing true but what is reasonable, and therefore 
we are compelled to rely on our reason if we would 
have any proof regarding the most important prob- 
lems of life that are outside the range of scientific 
demonstration. 

Prof. Morse. — I understand your position then, 
Doctor, to be plainly this, that man is a dual creature 
having both a material and spiritual nature, which 



WHAT ORMOND THINKS. 



r 5 



guarantees to him a continuous life, because as you 
claim, the mind is not subject to the law of death 
and decay. 

Dr. Jones. — That is my belief exactly,, and it 
seems to me that it agrees with the best thought of 
all ages as well as with the aspirations of the human 
family of all degrees of intelligence, though it may 
not be expressed by all in the same way. 




l6 WHAT ORMUND THINKS, 



CHAPTER III. 

When surveying the field of mental attainment as 
it presents itself to public view in the literature of 
the world, there are a few facts worthy of more than a 
passing notice. 

The materiality once so prominent in the world, 
is fast being supplanted by a desire to read and hear 
more of the duality of man's nature, which is equiv- 
alent to saying that the people are becoming inter- 
ested in the spiritual part of man, which is in reality 
his mind, soul or spirit. 

It has been my thought in previous writings to 
claim that these terms, mind, soul and spirit, were 
synonymous, but a friend whose letter I have just 
received argues that man is in reality a triune being 
instead of a dual creature; therefore it may be well 
to explain my thought as to the duality of man, so 
that other readers may not misunderstand my mean- 
ing when speaking of the dual nature of man. 

It will, of course, be claimed by any good thinker 
that man must have a spiritual as well as a physical 
body, which is undoubtedly true, but he remains 
precisely the same in his nature, except the loss of 
his physical body which returns to dust. 

The mind, soul and spirit must be of the same 



WHAT OR.MOND THINKS. 1 7 

nature which is spiritual, and the physical body of 
man is material, which constitutes him a creature 
with two natures, material and spiritual, or if pre- 
ferred, a dual creature. 

It is not possible to prove many of the claims 
which will be made in these pages, simply because 
they belong to a class of facts which are in the 
"nature of things" true, that is to say, they are true 
because they are true, and not because any scientist 
is capable of demonstrating them. 

The people are suffering for truth and not for the 
formulas by which truth can sometimes be confirmed. 
It is an established fact in the minds of most people 
that they are alive, but the wisest man who ever 
walked the earth could not explain his life. Just so 
is it with many other facts of nature; we may know 
they are true without being able to demonstrate. 

It may be well to mention a few things that every 
person should believe, and let the question of proof 
take care of itself; or in other words, let those who 
demand the proof look for it, while the rest of the 
human family are having the satisfaction of enjoy- 
ing, because of believing what is true without proof. 

The statement just made should not be considered 
as equivalent to recommending that a person should 
believe anything without some proof, because the 
human mind is incapable of performing such a feat; 
there must necessarily be satisfactory proof for every 
thought we believe. But the point which it is impor- 
tant to remember is simply this, that in the realm 



iS WHAT ORMOND THINKS. 

just outside material things the only obtainable 
proof is within ourselves, and the limit of this proof 
is determined only by our ability to reason correctly. 

Take, if you please, a very simple illustration of 
the thought intended: 

Suppose you find yourself suffering from an un- 
comfortable pain in the region of your heart, you 
will not attempt to prove by the experience or 
thought of another that you are afflicted with heart 
disease, but you will make haste to apply the proper 
remedy for such an affliction, if you know what the 
remedy is. But supposing you do not know what 
remedy is indicated by your symptoms, you will, 
of course, go to your physician and explain your 
feelings. Now, if he can from your description diag- 
nose your case correctly, he will no doubt be able to 
prescribe a remedy that will be of service in remov- 
ing the difficulty; but supposing he discovers that 
your affliction is not mentioned in his textbooks, 
and he tells you that there is no remedy; will you 
cease your effort to remove the pain ? rather will you 
not increase your activity to find a solution of the 
difficulty outside the range of physiological text- 
books, and scientific or medical formulas? 

Science can demonstrate some things, and in time 
we may hope that science can successfully bridge the 
chasm between the present known and unknown, but 
whether it ever does or not, we are fortunate in this, 
that logical reasoning will discover every truth 
which would be of any real benefit to mankind. 



WHAT ORMOXD THINKS. 19 

It must be understood that logical formulas are 
scientific, that is to say, every scientific truth must 
be in harmony with reason, and logic is the founda- 
tion on which to build the superstructure of perfect 
reason. 

Some schools of scientific thought part company 
with reason when it leads beyond the range of con- 
firmation, by and through our sense perceptions; 
although up to this point of separation reason has 
been the basis of every scientific experiment that has 
resulted in demonstrating a great truth. 

If it is possible for the reader to accept the state- 
ment just made, there will be no necessity of con- 
tinuing the argument on this line, because there is 
contained in the thought all the conflict that exists 
between reason and science. 

Reason must regretfully part company with sci- 
ence on the border line of a material world, and 
travel alone amid the subtle " essence of things," 
where the sense perceptions of man cannot confirm 
the positive deductions which reason demonstrates. 

The above brief argument will properly introduce 
some thoughts which will follow, and it is to be 
hoped that they will not be unwelcome simply be- 
cause science may not confirm them. 



WHAT ORMOND THINKS. 



CHAPTER IV. 

The preceding chapters may all be considered as 
an introduction to what should now be affirmed, 
namely, that the dual nature of man is all the proof 
any person should ask to establish with them the 
thought of their own continuous existence, and this 
without any collateral evidence of any kind. 

It has been a great many thousand years since 
good thinkers first commenced to investigate the 
philosophy of life, with a view if possible of finding 
out the probable destiny of man, but strange as it 
may appear, there is no general or universal agree- 
ment on this subject, even to-day. 

Every shade of belief is held in different countries, 
and by different people in every country, and while 
it would probably be impossible to suggest any 
thought that would be accepted by all, it is not im- 
proper for any person to make known the result of 
their best thinking on this subject. 

Man is the result of a Divine plan and creation, 
but as to the mode of his creation it is not the pur- 
pose at this time to inquire. If the plain statement 
of his creation can be accepted, it will not matter 
whether an agreement can be reached as to the mode 
or not, because it is unnecessary that we should agree 



WHAT ORMOND THINKS. 21 

as to the Creator's plan or mode of working, so long 
as we recognize the main fact that some intelligence 
greater than man has been at work in his own mys- 
terious and wonderful way. 

If it was possible to regard man as simply the 
work of a law, without an intelligent Creator to 
guide and direct the law, it would be a waste of 
mental effort to attempt any prognostications as to 
his life or destiny; but believing that all law is an 
enactment of God or man, we can safely conclude 
that any law of God will be in harmony with his 
character as we understand it. 

It may of course be said that all we can know of 
God is manifested in his works and nature, but we 
can draw inferences from what we see, and some- 
times, if not frequently, catch glimpses of what is 
usually unseen. 

If it was necessary for us to have every truth 
which presents itself to our minds fully demonstrated 
before we could accept it, there would be a great 
dirth of knowledge in the world, because there are 
comparatively few truths that can be fully proven. 

The truth of anything we may hear can usually be 
confirmed without appealing to eye witnesses, be- 
cause reason enables us to judge of its probability, 
and if our informant is reliable, there is no occasion 
for doubting the statement; but supposing what we 
hear seems unreasonable, then we are compelled to 
reject the thought, no matter how reliable our in- 



22 WHAT ORMOND THINKS. 

formant, because we cannot believe anything until 
we can first recognize its reasonableness. 

It will of course be understood that our reasoning 
faculties will not enable us to accept everything that 
is true; but this is because our minds are not so 
educated or organized as to comprehend all truth. 

The point desired is this, that the human mind can 
only accept as true what seems to be true, and this ex- 
plains why it is that we have so many good thinkers 
who differ on almost every question. 

The evolution of thought is not a forcing process 
that compels all men to think alike, but rather a 
process which induces people to think, without ref- 
erence to how they think, and there probably never 
will come a time when uniform opinions will be 
held on all subjects. 

The predilection, environment and culture of our 
minds must always regulate to a very great extent 
our thinking, and therefore the importance of sur- 
rounding ourselves as favorably as possible with the 
necessary helps for mental improvement. 

If it be conceded that man is a dual creature, 
being in nature both material and spiritual, it should 
not require any argument to prove that the spiritual 
part of man continues to live after the death of his 
material body, without reference to what he may 
believe or disbelieve about his future state or 
condition. 

Notwithstanding the undeniable fact of a contin- 
uous life, which in the "nature of things" must be 



WHAT ORMOKD THINKS. 23 

true, whether a person desires it or not, efforts have 
been made in past ages to supplement this fact with 
all sorts of theories as to just what the future life 
was to be, and many of these theories were so unin- 
viting to good thinkers that some have been induced 
to reject entirely the thought of any future for man 
beyond the death of his body. 

We may safely believe that our future existence 
will be in every way suitable for our changed con- 
dition, but we can only theorize as to what such a 
life is. 

If it was possible for us to comprehend anything 
having entirely a different nature from that of our 
material bodies, and the objective things which sur- 
round us, we might have some conception of what 
our future life will be, but it seems impossible for 
us to grasp many thoughts that are not suggested to 
us by the objective things we meet, or that may be 
conveyed to us in the language of others. 

There are two ways of securing new thoughts 
without mental effort, that is to say without special 
study; through our sense perceptions of hearing, 
seeing, tasting or smelling, or by our intuitive fac- 
ulties of mind, which seem to work without our 
volition. 

It is not so much the purpose of these chapters to 
maintain a consecutive line of thought and argu- 
ment, as to present certain suggestions that may be 
elaborated by each reader to suit himself. 

The basis or foundation for inductive reasoning 



24 WHAT OR-MOND THINKS. 

being given, it will be unnecessary to mention to 
such readers as would be interested in these pages 
the inferences that may be readily drawn from the 
suggestions made, and the truth of the statements 
that will appear are likely to be more apparent to 
each reader, if they will from their own laboratory 
of thought furnish the argument necessary to sus- 
tain them. 

If man is a dual creature as has been claimed, he 
must possess two distinct and separate natures now, 
so that whatever part of man lives after the death of 
his natural body, must be a part of his organization 
now. Both of these facts will be readily admitted, 
and it is in accord with these facts to believe that 
the mind must be the imperishable and lasting es- 
sence or real man, which cannot be affected by the 
law of disintegration or decay. 

We may by the process of logical, reasoning affirm 
every statement which has so far been made; and 
now, because we have seen the body of man con- 
signed to the grave of dissolution, will not the same 
class of reasoning enable us to accompany his mind 
into that other condition of life, and see him sur. 
rounded more favorably for progression than when 
confined in a material body? 




WHAT ORMOND THINKS. 25 



CHAPTER V. 

Agnosticism would leave man in his grave because 
it cannot accept the deductions of reason beyond the 
ability of science to confirm, and hence to an ag- 
nostic the future is not a reality, but rather a pleasant 
dream of optimistic thinkers, which may never be 
realized in their lives. 

When it is understood that a great majority of the 
human family in all ages of the world have believed 
that the life of man could not end with the death of 
his body, it becomes interesting to inquire as to how 
such a thought ever entered the mind of man, unless 
it has some foundation in fact. 

It is true that all believers in this doctrine have 
not agreed as to the details or conditions of a future, 
but people do not agree as to the details of anything, 
and it is not necessary that they should, because they 
are not so constituted as to see things exactly alike. 
That there should be a unity of belief regarding the 
main fact of a future life with people widely sepa- 
rated, and with environments entirely different, is, 
to say the least, a strong argument in favor of such 
a theory, but it is not claimed to be conclusive. 

The simple, belief of any person or people must be 
supplemented by some evidence in order to fasten 



26 WHAT ORMOND THINKS. 

conviction on a person who does not believe, and in 
thjs case we have the positive evidence of man's 
dual nature, which is so direct as to require no col- 
lateral or supporting evidence of any kind, in order 
to establish the continuous, conscious existence of 
the human race. 

What might be said in support of this argument 
would not add much to its conclusiveness, because 
it is not possible to demonstrate such a proposition, 
except by logical reasoning, and when the duality 
of man is conceded, his future life is the only de- 
duction that can be made. 

It may never be possible for everybody who be- 
lieves in the fact of a future existence to agree on 
the character or condition of "such a life, but it is 
not important that they should, and it would not add 
much weight to the main argument if they did. 

When the world was created it would be impossible 
to say, but that everything in organized form must 
have had a beginning we are compelled to believe, 
and just so is it with the question we have been con- 
sidering; what the future life is we may not be able 
to say, but that there is a future for all is an un- 
deniable fact about which all should agree. 

The mind is so constituted that it sometimes re- 
jects a part of every truth if unable to see the whole 
of it, and therefore some people are dissatisfied for 
the reason that they are unable to fully realize what 
the future life is to be. 

When it is understood that the mind is in reality 



WHAT ORMOND THINKS. 2J 

the real man, it should be equivalent to believing 
that our future life must be entirely mental in its 
character. 

If it were possible to name the leading character- 
istic of our lives on the earth, we should be com- 
pelled to call it mental, because it is the thought of 
good thinkers that plans the world's activities and 
results in the civilization of the day. 

The future life must be entirely void of everything 
in the way of material duties, and therefore it is 
proper to believe that it is all mental or spiritual. 

It may be claimed that the theory here presented 
would be very agreeable if true, but how can we 
know that it is true? 

In reply to such a query it must be admitted that 
we cannot know in the sense of having it confirmed 
by science, but we can know because it is a reason- 
able hypothesis, and because we are disposed to 
believe it. 

Why it is impossible to prove anything that is the 
result of a divine plan or purpose we cannot tell, but 
it seems to be so ordered. We can, of course, reason 
from analogy, and usually such reasoning will be 
correct, though it is simply assuming that a certain 
thing will take place, because under the same con- 
ditions it has occurred before. 

We say that the sun will rise to-morrow, for the 
reason that it shows itself every day when not ob- 
scured by clouds, and because we believe that na- 
ture's laws are not spasmodic and uncertain, but 



28 WHAT ORMOND THINKS. 

work with a uniformity and precision that precludes 
the possibility of our believing that the sun, which 
shines upon us to-day, will forget to return to-morrow. 

The operation of nature's laws are so accurate that 
we are constantly taking advantage of our knowledge 
of these laws in every way, so that we are governed 
by them as much as if we knew exactly how they 
were controlled. 

What farmer would plant in winter with the hope 
of harvesting a crop in the spring, or what sailor 
would leave port in face of barometrical changes 
indicating a great storm? 

It would be a waste of time to argue with a North- 
ern merchant the propriety of buying a large stock 
of summer goods, or with a Southern merchant the 
salable quality of buffalo robes and sealskin coats. 

From what we know of the dual nature of man, 
wt; are just as well fitted to judge as to his future as 
we are to judge of the coming days of spring, or the 
frost of a more distant winter. 




WHAT ORMOND THINKS. 29 



CHAPTER VI. 

The blessing of peace is only fully appreciated 
when a country or people are surrounded by the im- 
plements of war and the sound of musketry. If it 
were possible to picture the results of a bloody con- 
flict in such language as would fully portray the 
danger to each individual participant, the differences, 
between men and nations would be settled by 
arbitration. 

In other words, if it were possible to show the 
folly of demanding proof of every proposition that 
is brought to our attention before we are willing to 
believe it, then reason would assert its right to be- 
lieve whatever seems reasonable, and a mental 
conflict would be avoided. 

There are people who think that the wisdom of 
others must be recognized by believing as they do, 
whether they are right or not, but it is not wise to 
believe anything that does not agree with our own 
concept of right, no matter who or how many may 
believe to the contrary. 

If we are considering a class of facts that are not 
only true, but capable of being demonstrated, we are 
of. course compelled to believe them; but when con- 
sidering the larger number of truths which cannot be 



SO WHAT ORMOND THINKS. 

proven by any material law, we are at perfect liberty 
to believe that our own intuitive faculties will fur- 
nish us all the proof we can possibly have. 

In certain lines of study every person must be 
authority unto themselves, unless the opinions of 
others agree with what seems to be most reasonable. 
It should always be remembered that every truth 
can be logically demonstrated. 

The class of truths which we are now considering 
are those which have to do with the spiritual rather 
than with the material life of man; in other words, 
truths that are outside the range of scientific formulas 
for demonstration, and can be perceived only by our 
subjective or intuitive faculties of mind. 

For the purpose of introducing a few thoughts on 
this subject, we will listen again to our friends: 

Prof. Morse. — 'Doctor, I have been thinking a 
good many people must believe as you do about the 
continuous life of man, for I have heard a number 
express themselves in that way since our conversation. 

Dr. Jones. — Well, Professor, I hope you are cor- 
rect in saying so, because it is certainly a very com- 
fortable theory, as well as being unquestionably 
true. 

Prof. Morse. — Now, Doctor, I would like to ask 
you a few more questions, and I hope you can give 
me some light. 

Dr. Jones. — I shall be very glad, Professor, to 
give you my best thought in regard to any matter, 



WHAT ORMOND THINKS. 3 1 

but you must remember that I do not pretend to 
know everything. 

Prof. Morse. — Do you think, Doctor, that the 
future condition of man is anything akin to his life 
on the earth, and if not, what is your conception 
of it? 

Dr. Jones. — I believe that the future condition 
of the human family is as unlike their condition on 
the earth as it could possibly be, and in saying this 
I must not be misunderstood. Life on the earth is 
a continual struggle for bread, or wealth, or some- 
thing. While the future condition is entirely free 
from such efforts. I believe, of course, that person- 
ality and individuality continues, but there can be 
no want in our future condition that is not mental 
or spiritual; and therefore there is no occasion or 
desire for anything that is not secured without effort. 
If I have made myself understood, you will see that 
I believe there is a great improvement in the future 
world over the trials and turmoil of this. 

Prof. Morse. — Well, Doctor, you have replied to 
my question about as I supposed you would, but it 
seems to me that you should have some good reason 
for believing as you do, and I would like to know 
what your reasons are ? 

Dr. Jones. — I have, of course, what seems to me 
as a good reason for every belief, and if you will 
permit me to philosophize a little, perhaps you will 
see the logic of my belief. When a young man I 
was inclined to be a materialist, because I could not 



32 WHAT ORMOND THINKS. 

believe anything that could not be proven by ma- 
terial laws and confirmed by my sense perceptions; 
but the more I investigated the mysterious problems 
of nature, the more convinced I became that man 
was not entirely a material being. If you will con- 
sider that a position of mind, or thought, would have 
to be entirely changed, in order to regard man as a 
dual creature, you can realize the mental change 
which L felt compelled to make. After becoming 
convinced that the mind or real man was in nature 
spiritual, it did not require much thought to con- 
vince me that the real life of a spirit must be anal- 
ogous to what our life would be without material 
bodies, and all my reasoning regarding a future life 
is founded on the correctness of above thought. 

Prof. Morse. — I see, Doctor, you are a good 
reasoner, and it seems to me that your conclusions 
are scientific, because you do not try to construct a 
new life for man, but simply a continuance of his 
present life, freed only from a material body. 

Dr. Jones. — That is the idea exactly, and to my 
thought it is a reasonable belief. 




WHAT ORMOXD THIXKS. 33 



CHAPTER VII. 

When it is known that the world was once form- 
less, there does not seem to be much difficulty in 
believing that there must have been an architect or 
designer, in order that the chaotic elements might 
be brought together in such relations as would re- 
sult in the matchless wisdom everywhere shown. 

It is not essential that we should know just how 
many cycles, centuries or aeons of time were neces- 
sary to complete the work of creation, but it is im- 
portant for our comfort to believe that the creator 
of all worlds and every material thing is an ever 
living intelligence, and not simply a principle of 
good, as some have believed. 

The life of man on the earth is so short that it 
would be impossible for him to form any conception 
of the age of the world, but it is sufficiently long 
for him to calculate with a preciseness that needs no 
confirmation, that the end of his life reaches out 
into a world or condition that will never end. 

The object of life should be a preparation for the 
future, every day some progress toward a more per- 
fect life, so that we may have all the benefit that 
comes from living, as it was evidently intended we 
should. 



34 WHAT ORMOND THINKS. 

It is a well-known fact that the nature of man 
demands constant improvement, and when progress 
is not shown there is manifestly something lacking 
in his mode of life or thought; it has been affirmed 
by all religious teachers since time began, 'that the 
Creator has endowed man with a faculty of discern- 
ing the right from the wrong, and this truth has 
been confirmed in the personal experience of every 
human being, notwithstanding the fact that some 
people act as though they had no conception of the 
right or wrong of anything. 

It is the belief of many that a future life depends 
on certain forms or dogmas, but the more correct 
thought is, that the future life is in accordance with 
our being or nature, though the condition of that 
life will depend on our character as it does here. 

The impossibility of the human mind perceiving 
all sides of any truth at the same time, probably ac- 
counts for the differences of belief in the world, and 
hence it may be conceded that all may be con- 
scientiously honest in thinking as they do. 

Do not understand me to mean that any person 
can be conscientiously honest if they persist in 
wrong thinking, because it is within the ability of 
every person to think right, and they will think and 
act right if they are rightly disposed. 

It will, of course, never be true that all will think 
exactly alike, because all will not perceive the truth 
in the same way, or from the same standpoint of 
culture, but there is a great difference between believ- 



WHAT ORMOND THINKS. 35 

ing a part of any truth and believing what is man- 
ifestly false and harmful. 

A child may believe that the letter "A" is the 
alphabet, but years of experience will prove to the 
same child that the full alphabet is composed of 
twenty-six letters, each as important as the other 
for expressing the thoughts capable of being ex- 
pressed in our language. 

It is just so in the consideration of all questions, 
and especially those of a metaphysical character. We 
are most likely to see but a small part of any truth, 
and think others are wrong if they do not see it just 
as we do. 

The Brahmin does not believe with the Buddhist, 
the Roman Catholic with the Protestant, or any one 
of the several sects exactly the same as any other, 
and yet it is generally agreed that they are all trying 
to worship God according to the dictates of their 
own conscience, and in accordance with their con- 
ception of the truth. 

Every religious sect in the world has newspapers, 
magazines, tracts or books without number, written 
by able exponents of their particular faith, and 
dwelling with ability on their several church doc- 
trines, so that it has been thought best to have these 
writings entirely free from sectarian or denomina- 
tionalism, presenting only such thoughts as all should 
believe, without reference to their church affiliations. 

When it is conceded that the authorities of any 
church or system of religion would only claim that 



$6 WHAT ORMOND THINKS. 

it was necessary to study their doctrines and believe 
them in order to reach the best spiritual experience 
of a well-rounded character, it is hoped that there 
will not be found a line in these writings that will 
not be regarded as an assistance in securing such a 
desirable end. 

Character building is in some respects like build- 
ing a magnificent city to correspond with the differ- 
ent tastes of the people; we have a great variety of 
styles in architectural design, and all sorts of ma- 
terial, but notwithstanding the great variety there 
is a harmonious unity in the completed city of houses 
and palaces, each suited to the particular taste of the 
occupants. 

Our mental conceptions of religious subjects are 
somewhat different, but every person or family 
should find itself in- some religious home where the 
teaching is in accordance with their best thought on 
these subjects, and then they will be in a condition of 
mental and spiritual growth that should result in a 
perfect character. 

It must not be understood that the term " perfect" 
as above used is intended to mean Deific perfection, 
but simply the perfection of life which is possible 
for any finite person to reach. 

Religion is not cant, but character; and character 
will show itself in the momentary life of every person 
who is fortunate enough to possess it. Character is of 
two kinds, good and bad, so that when we speak of 
a religious character, it will not be understood that 



WHAT ORMOND THINKS. 37 

we refer to both kinds, but rather to the good, which 
makes for the peace and comfort of every person in 
this life, as well as prepares them for the future life. 

The trees and plants in our parks and surrounding 
our homes are all expressing their nature and life, 
but no two of them are alike in stock, limb, leaf or 
flower, though all are necessary in order that the 
great variety may so harmonize into a perfect unity 
of attractiveness for every beholder. 

So it is with the religions of the world; in order 
that the predelictions of all may be met, there must 
be a variety of teaching, but all will culminate in 
the best thoughts of our duty to God and man that 
we are capable of assimilating in our own lives. 




38 WHAT ORMOND THINKS. 



CHAPTER VIII. 

The evolution theories as promulgated by different 
writers are, to say the least, very interesting, but in 
reality they do not prove anything, save that every- 
thing is in the line of progression from its generic 
or first form to the perfection of its life. 

If it could be demonstrated that any living animal 
had by and through the working of the law of evo- 
lution been developed from an animal of a different 
species, there would be something of a basis on 
which to postulate an argument for the evolution of 
the species from an original germ or protoplasm, but 
failing to find a single instance showing a change of 
structure, the entire theory is exhausted of merit. 

Evolution is simply a term coined and used to 
designate a law which was enacted by the Creator 
for the purpose of unfolding the inherent possibilities 
of everything that exists, or in other words, every- 
thing that exists reaches its perfection by the law of 
its nature and life, which is progression. 

So far as we know everything in the universe had 
a beginning in a cell, seed or embryonic life, and 
with capabilities or powers of development, but in 
the entire realm of nature, from the lowest form of 
plant life up to and including the human family, it 



WHAT ORMOND THINKS. 39 

does not appear that any species has been able to 
progenitor any other species. 

To deify the law of evolution by claiming that all 
animal life, including man, is the result of this law, 
is equivalent to a belief that the entire cosmos must 
be the result of the law of gravitation, attraction or 
repulsion, all simply laws of nature, playing the 
particular part or function for which they were de- 
signed by the Creator. 

Laws are not self-existing, but are tha enactments 
of God or man, and it is just as unthinkable to sup- 
pose that the laws of nature have inherent life and 
intelligence, as it would be to believe that the ma- 
terial laws of man were self-existing and self-en- 
forcing. 

Perpetual motion without the constant application 
of force or power is impossible, and it is logical to 
conclude that some intelligence, force and power is 
necessary to design and execute all law whether spir- 
itual or material. 

The laws of evolution, attraction and repulsion 
are simply three of nature's laws, through and by 
which the world of material things is controUed or 
regulated by the Creator. 

It would not be correct to say that the Creator 
could not regulate the entire world without any law, 
only for the fact that everything seems to be regu- 
lated in accordance with laws that are so precise and 
accurate in their working as to force upon us the 
conviction that an all-wise Creator must have not 



40 WHAT ORMOND THINKS. 

only designed them, but is not unmindful of their 
proper execution. 

Reasoning from analogy we are compelled to con- 
clude that every objective reality, which is the result 
of man's handiwork, must have first been formed in 
the mind of the inventor or designer, or it never 
could have been made. 

By precisely the same line of reasoning we are 
forced to believe that the countless worlds in space, 
including tjiis earth with its numberless species of 
animal, vegetable, plant and tree life, must have 
first taken shape in the mind of some being as much 
greater than man as an infinite mind is greater than 
a finite mind. 

We need not and should not lose sight of the laws 
by which this wonderful creation was accomplished, 
but in our admiration for the seemingly automatic 
working of these laws, we should not fail to recog- 
nise the Creator, who designed or enacted them for 
the working out of his purposes. 

The subject of evolution has been so fully treated 
in my " Suggestive Essays," under the titles of " Cre- 
ation vs. Evolution," "Creation of Man," ''Philos- 
ophy of Life," etc., that it will be unnecessary to 
enlarge on the subject here. 




WHAT OKMUXD THINKS. 41 



CHAPTER IX. 

The intuitive faculties of man are not so well un- 
derstood as are the ordinary sense perceptions of 
seeing, hearing, tasting and smelling. It might be 
said that none of the subjective faculties of mind or 
body were understood in the same sense that the 
objective manifestation of these faculties are under- 
stood ; but no person would pretend to doubt the 
fact that they have a heart, simply because they can- 
not see it, or question the fact of their having a 
mind because they cannot understand the source or 
significance of every thought that comes to them for 
expression. 

What may be said of any one person can with 
equal emphasis be affirmed of all, namely, that the 
material avenues for conveying messages to the spir- 
itual mind are the sense perceptions of seeing, hear- 
ing, tasting and smelling; in other words, by and 
through these faculties the material world may be 
photographed or transferred to the mind. 

If man had no other faculty of mind, he would 
not be able to cognize anything which was not 
within the range of his sight or hearing, because he 
would not be en rapport with it, but the intuitive 
faculty of mind can wander away from material 



42 WHAT ORMOND THINKS. 

things and catch a glimpse of etherial or spiritual 
things. 

Thought is the result of some wave of action, and 
it does not matter whether it is objective or sub- 
jective, the thought would be in quality the same, 
though it might be entirely different as to matter 
and spirit. 

Perhaps this theory will be better understood if 
stated differently; therefore, let us consider that 
thought is an action or result of the mind's activity, 
and that this activity may be the result of what we 
see, hear, taste, smell, or what we cognize intuitively 
without the use of our sense perceptions as above 
named. 

The mind is not an objective, but a subjective 
essence or spirit; in other words, mind is the real 
man or person, and the body is simply a manifesta- 
tion of mind; therefore, it is plain to be understood 
that the sense perceptions are simply for the purpose 
of carrying information to the real person, and not 
for the purpose of weighing this information, which 
is a function and power of mind only. 

The ancient philosophers were unable to postulate 
any satisfactory theory as to the operation of the 
mind, but they were all satisfied that it was of a 
different nature from the material body, and this 
thought has been pretty generally held in all ages 
of the world's history. 

If mind was material in its nature, it would be 
impossible to believe in any future condition for the 



WHAT ORMOND THINKS. 43 

human family, because we see unmistakable evi- 
dences of the fact that the body of man returns to 
dust. 

It will, of course, be understood that the term 
man is used to represent the entire human family, 
including both sexes, and all ages. 

The only way that a person can have a proper 
conception of the underlying principles of nature, is 
to study such subjects as are treated in this work 
and philosophize about them until they seem to be 
perfectly plain and reasonable. 

It would not be proper to claim that all the mysteries 
of nature can be understood by any finite mind, but 
there is always great benefit from the consideration 
of such questions as have to do with the very essence 
of things, whether we can fully understand them or 
not. 

The limit of man's ability to study is not circum- 
scribed by his inability to secure and retain all knowl- 
edge. If it was, the progressive civilization of this day 
and age would not have been seen, because it is the 
constant seeking after the unknown that develops the 
mind of any person or people, so that they are able 
to comprehend the knowable. 

When it is necessary to exercise the muscles of the 
physical body in order that they may be developed 
in strength, we should without difficulty understand 
that the mind must be exercised in the mental gym- 
nastics of turning over and over again the knotty 
problems of life's intricate enigmas, so that we may 



44 



WHAT ORMOND THINKS. 



pose on the topmost round of attainable knowledge, 
without any balance pole of doubt and uncertainty 
to keep us from falling back into the rank of those 
who do not make an effort to reach the highest alti- 
tude for the examination of all truth. 




WHAT ORMOND THINKS. 45 



CHAPTER X. 

The realm of mind is not confined to this material 
world, but extends into the illimitable space which 
surrounds us, and having in thought fully investi- 
gated the countless suns, worlds and stars of the 
heavens above, its limit has not yet been reached, 
for it can cross the border line of material worlds 
and enter a new condition which in nature is a coun- 
terpart of itself. 

Mind is not material but spiritual in nature, and 
therefore it is that what cannot be cognized by or 
through the sense perceptions, may sometimes be 
observed through the subjective or intuitive fac- 
ulties. 

For fear that some may not understaand what is 
meant by the intuitive faculty of mind, it may be 
well to add that there are but two ways in which 
new thoughts are suggested to any person, namely, 
by the sense perceptions of seeing, hearing, tasting 
or smelling; or by the intuitive faculty, which might 
be called another and superior sense. This faculty 
is not confined in its field for observation, but is 
impressionable beyond the limit of explanation, so 
that it has been claimed some people are uncon- 



46 WHAT ORMOND THINKS. 

sciously able to cognize or understand the thoughts 
of others who may be at a great distance. 

It must be true that thought travels very fast, be- 
cause we know by the practical demonstration of the 
mechanical telephone that time and space is no bar- 
rier to the transmission of spoken words, so that we 
may conclude thought itself will travel much faster. 

If it can be demonstrated that the use of a tele ; 
phone is not necessary in order to transmit thought, 
a revolution in business methods would soon result, 
but we can at present only speculate as to the possi- 
bility of such demonstration, and express the hope 
that in time all the faculties of mind will be fully 
understood. 

What can be said of the lightning speed which 
enables us to instantly think of the distant sun, in 
its fiery mass of electricity in motion, and compre- 
hend the fallacy of the theory that the sun's light 
and heat is caused by showers of meteors which are 
constantly feeding the self-consuming sun? 

The most powerful telescope ever constructed will 
not bring to view but, comparatively speaking, a 
small number of the most distant stars, but a suffi- 
cient number can be seen with the naked eye to cause 
us to wonder how such a mighty, matchless and 
wonderful world of worlds could have been created. 

It is occasionally only that a person is found who 
seems to think that the millions upon millions of 
objective realities which can be found on the earth 
and in the waters of the sea, with the great innu- 



WHAT ORMOND THINKS. 47 

merable multitude of worlds in the limitless space 
surrounding us must have come by chance, or through 
the working of some law without the guiding mind of 
superintendence. 

The greatest enigma of the centuries would be a 
diagnosis of a mind that is able to comprehend the 
marvelous works of nature, and not be astounded 
with even a thought that everything they see could 
by any possibility have come without the planning 
and execution of an intelligence far greater than 
man's. 

As an inventive and mechanical genius, man has 
accomplished wonderful things, but the wizard o{ 
all the geniuses that ever lived could not duplicate 
a single blade of grass or manufacture a strawberry. 

Every living thing in nature has not only been 
originally created, but given the power of perpetu- 
ating its own kind and species, so that as long as 
the earth lasts there will be substantially the same 
varieties of vegetable and animal life that are to be 
found to-day. 

Wonderful beyond description must be the mind 
that could have conceived and planned such a cos- 
mos, filled with its multitudinous variety of animate 
and inanimate life, so distributed over the face of 
the earth that every living thing lives on the product 
from nature's soil and breathes the air of content- 
ment with its lot and surroundings. 



48 WHAT ORMOND THINKS, 



CHAPTER XL 

The philosophy of mind is one of many subjects 
which allows a wide range of thought, because, in- 
deed, it covers and includes the mind's action, or 
expression, which is all thought. 

It will be claimed by some that all animals think, 
and hence they must all have minds, but while it 
must be admitted that some animals are much more 
intelligent than others, it cannot be that they are 
endowed with minds like unto those of the human 
family, and therefore it is not the mind or instinct 
of the lower orders which we have been considering, 
but rather the minds capable of reasoning from cause 
to effect, and weighing the problems that are in- 
separable from human life. 

The mind's action may never be understood, but 
the expression of mind has resulted in filling every 
shelf of every library in the land with good, bad and 
indifferent books, magazines and papers, besides sup- 
plying the same class of thoughts for all readers. 

Predilections or taste of every person could not be 
consulted by all writers, because if they were it 
would be found necessary to have as many writers 
as there are readers, for strange as it may appear, 
there are no two people in the world who think ex- 
actly alike on many subjects. 

It is true that human nature has been the same in 



WHAT ORMOND THINKS. 49 

all ages of the world's history, but that is not equiv- 
alent to saying that the people have ever thought 
alike, but rather affirming that the physical organi- 
zation has been substantially the same. 

The law of supply and demand may regulate the 
marts of trade, but it does not regulate the realm of 
mind, because the mind regulates itself and can hold 
all the good thoughts that were ever uttered, and 
still have room for more. 

It is in the contemplation of nature's laws that the 
best mental exercise is secured, because it is not 
possible to fully understand them, and therefore 
these subjects always present to our thought some- 
thing new, which in all our previous searching we 
have not observed. 

Life in all its relations to the material world is 
very mysterious, but the mystery of mysteries is the 
passing of a human mind, or person, out of this ma- 
terial world into another condition of life, that adds 
to the mystery a thousand fold, and continues in the 
very nature of things forever. 

It will, of course, be claimed that such a statement 
is beyond the ability of any writer to prove, but 
please bear in mind that no attempt should ever be 
made to prove what is in the " nature of things" true. 

If any reader is unfortunately so constituted men- 
tally that they must have proof for everything they 
believe, it would be well for them to study all met- 
aphysical subjects until they find it easy to believe 
without proof, save their own powers of reasoning. 



50 WHAT ORMOND THINKS. 



CHAPTER XII. 

Time and distance are annihilated in the realm of 
thought, so that we can think of any of the occur- 
rences of our past life in an instant, or if you please, 
we can think of the most distant planet or star quicker 
than light or electricity can travel a mile. 

There is no instrument in existence that can meas- 
ure the speed of thought, and therefore there are no 
words in our language that can describe its velocity 
or weigh its potency for good or ill on those who 
hear it. 

If time would permit all people to think only their 
best thoughts, and these thoughts could in some way 
be transmitted to each other as quickly as the light 
of the sun sheds its rays over the earth, there would 
be a great change for the better in the culture of the 
world. 

It is unfortunately true that all are not interested 
in reading good books, and the best thought of the 
world does not reach such people, but if some pro- 
cess of thought transference could be discovered that 
would minimize the necessity of reading, then we 
might hope for a great advance in knowledge. 

The claim has been frequently made that mind 
reading or thought transference was under certain 



WHAT ORMOND THINKS. 5 1 

circumstances possible, but in order to be of practical 
value to the people, it should be general, and if it is 
in accordance with the law of our being that our 
thoughts can be transmitted to another without the 
use of spoken words, or any mechanical contrivance, 
it would seem as though the process should in some 
way be made useful. 

The centuries that have preceded the one in which 
we live have all been noted for some advancement 
in knowledge, and it may not be too much to hope 
that the belief of some in mind reading or thought 
transference will prove to be actually true, and so 
capable of demonstration as to be generally ac- 
cepted. 

If thought transference is possible as many claim, 
it must be in accordance with natural law, and be- 
tween minds that are in a normal condition of health, 
otherwise we could not expect any permanent good 
to result from such phenomena. 

The reports which have been made by the various 
psychical societies in this country and Europe would 
seem to establish the fact that thought transference 
between two persons at a distance is possible, but it 
is very difficult for some people to believe in such 
phenomena unless they can personally witness suc- 
cessful experiments. 

It would be a waste of time to attempt arguing 
with some as to the reliabilty of experiments that 
had been made under test conditions by prominent 
investigators, because they could not be convinced 



52 WHAT ORMOND THINKS. 

of any truth which they cannot confirm by their own 
perceptive faculties of mind. 

New sciences are of very slow growth, and in- 
deed, so slow that thousands of people may have 
practical demonstration of the truth of certain 
claimed phenomena before the generally recognized 
scientific thinkers will give such claims any consid- 
eration whatever, much less indorse them. 

Every branch of scientific study requires specially 
fitted investigators, or there never would be conclu- 
sive demonstrations of truth, which alone constitutes 
science. 

The science of astronomy, geology, anthropology, 
medical, and in fact all sciences, have their spe 
cialists, but outside of their particular line of study 
these specialists are not considered authority, be- 
cause their inclination of mind is always directed to 
their special department for attainable knowledge. 

The Psychical Science Congress held in connec- 
tion with the World's Columbian Exposition attracted 
wide interest, and was attended by a large number 
of people, the papers read were of exceptionally 
high order, and seemed to be logically accurate in 
their deductions. 

It is to be regretted that the managers of this 
congress could not have extended their sessions long 
enough to have proven to the masses who were in 
attendance, the correctness of the premises from 
which the deductions of the different writers were 
made. 



WHAT ORMOND THINKS. 53 

The truth or fallacy of any argument cannot be 
determined unless we can have a clear conception of 
the premise from which it emanates, and therefore 
the Psychical Congress managers were at a disad- 
vantage, by not having assigned to them sufficient 
time in which to present all their papers, or supple- 
ment those that were read by phenomenal demon- 
stration. 

It was not the privilege of the writer to hear but 
a single one of the many interesting papers which 
were read at this congress, but the extracts made 
from them by the magazines and newspapers warrant 
the statement that they were carefully prepared by 
competent investigators in this new science. 

The statement is made that Psychical Research 
societies are well organized in almost every large 
city, so that we may expect from time to time reports 
of their investigations and conclusions regarding the 
interesting phenomena which, many claim, estab- 
lishes the certainty of a continuous life for man. 




54 WHAT ORMOND THINKS. 



CHAPTER XIII. 

It is not certain that the design or purpose of these 
pages will be fully understood by the casual reader, 
but it is hoped that every person will be impressed 
to read what has been written a second time, and 
then they will surely discover that the main object 
has been to emphasize the great fact of the duality 
of man, which once fully established in one's mind, 
secures for them nothing short of the ultimatum of 
a continuous life, or more properly speaking, secures 
for them such a belief in advance of the transition 
which will prove the belief well founded. 

To have incidentally mentioned the nature of man 
as being both material and spiritual, would not have 
fastened this thought upon the mind of any person, 
and therefore it has been repeated over and over 
again in as many different ways as possible, so that 
the very repetition of the thought would attract 
some attention. 

Philosophers of all ages have written on this sub- 
ject, but strange as it may appear, many people do 
not know exactly what is meant by the term " dual 
man;" therefore, it becomes necessary that some 
writer should subject themselves to the criticism of 
frequent repetition of thought, in order to fully ex- 
plain the meaning of terms. 



WHAT ORMOXD THINKS. 55 

With the advent of wider knowledge concerning 
the subjects treated in this work, there will be 
greater interest centering around the duality of 
man's nature than ever before, because it is the piv- 
otal point from which radiates the light that makes 
plain almost every unseen problem concerning the 
life and destiny of mankind. 

The art of correct reasoning requires that we 
should have a proper premise from which to start 
this mysterious mental process, and if man has two 
natures, it will not do to lose sight of either, if we 
would reach any satisfactory conclusion regarding 
his present or future life. 

If there was any way to fully explain all the de- 
tails of the life that is to be, it would no doubt have 
been done a great many times, because there is no 
subject which has attracted more attention, and 
probably no subject about which so little is known. 

The condition of life on the earth is entirely ma- 
terial, and it requires no argument to prove that the 
future life must be the direct opposite or spiritual, 
but having no words in our language to fully describe 
what a spiritual life really is, we can say very little 
about it. The figurative language of Scripture is 
intended to convey to our minds the suggestion that 
it is far more desirable and beautiful than any lan- 
guage of man could portray, so that every person 
may indulge in the loftiest conception possible for 
them, and still come short of the reality. 

It will be observed that if the theory of this writing 



56 WHAT ORMOND THINKS. 

is true, there can be no room for the opposite theory 
of a conditional immortality which is held by some, 
and which in effect means annihilation for millions 
upon millions of the human race. 

The condition of our future life must in the very 
nature of things depend on our characters; but the 
fact of a future life depends on our organization of 
matter and spirit combined, instead of matter only. 
If we were but material beings, there would be noth- 
ing to live after the death of the body; but the real 
man or mind being spiritual in nature, must con- 
tinue to live after the body has returned to its orig- 
inal elements. 

In contemplating the wonderful organization of 
man with his unexplainable powers of thought, it 
should require no argument to prove that the very 
best use should be made of these powers, to the end 
that his life in this world and the next should be of 
the very highest order possible for him to reach. 

The inherent powers and faculties of man enable 
him to judge between the right and wrong of things, 
and to choose the wrong is a violation of duty to 
himself as well as to his Creator, therefore all men 
from a purely selfish interest should choose the right. 

Right living and thinking establishes a person in 
proper relations for the enjoyment of this world, 
and at the same time fits him for the world or con- 
dition which immediately follows, when he has for 
the last time admired the beauties of nature through 
material eves. 



A CHAPTER OF BREVITIES; 

OR, SHORT EXTRACTS FROM THE AUTHOR'S UNPUBLISHED 

ESSAYS. 

The Nature of Mind.— A careful consideration of the 
nature of mind compels us to conclude that it is not material, 
and we are therefore obliged to regard it as spiritual, or coin 
some new term that will express our idea of its nature, because 
so far as we know, everything in the universe must be material 

or spiritual in nature. 

* # * 

The Philosophy of Life — When wise men of every age 
have exhausted their wisdom in trying to explain the real es- 
sence of life, it becomes to the human mind one of the great 
mysteries that is destined to be an interesting subject of inquiry 
as long as man continues to live. 

* * * 

The Life of Man. — When time began we do not know, 
but the days of man on the earth are but few in comparison, 
though the length of his days will span the chasm of death, 
and reach out through endless eternity. 

* -x * 

The Wealth of the World. — Bimetalism, or a recog- 
nition of gold and silver as the standard for money, should be 
universal in its application, but the real wealth of the world 
will always be the good thoughts that are generated by cultured 
minds, and to be found in the libraries of the people. 

* * * 

The Essence of Things — The aroma of a flower proves 
that constant work is going on in nature's laboratory, but all 
things may be reduced to an essence without in each case being 
able to detect the transformation by any of our sense percep- 
tions ; man himself is reduced to the essence of spirit when his 
body returns to the elements from which it. came. 
•**•■* 

The Power of Thought. — Thought may be said to have 
great power, when we consider that it is the initial motive 
force that designs and plans every movement which takes place 
in every department of a progressive civilization. 

* # * 

The Capacity of Mind. — Mind is not material, and its 
circumference cannot be measured by material tape lines ; its 
capacity is limitless for good thoughts, so there need be no 
fear of crowding them, 

I 



2 A CHAPTER OF BREVITIES. 

The Faith that is Valuable — Faith is our estimate of 
things unseen, and the most valuable faith is such a conception 
as agrees with our best reason, because our best reason should 
be accurate in its conclusions. 

* * * 

When You are Tired, You Rest. — The duties of life are 
sometimes onerous and tiresome, but the mind should be always 
active in the formulation of good thoughts for the benefit of 
mankind, so that the moving car of progress may keep pace 
with an advancing civilization. 

* * * 

The Nature of Man. — Man has a complete nature which 
cannot be expressed by any single term or word, and embraces 
all the elements of both matter and mind, therefore the reason 
why philosophers have termed him a dual creature, being bcth 
material and spiritual. 

* # * 

The Philosophy of Death. — A knowledge of the ulti- 
mates is learning far beyond the possibility of recognizing the 
death of one's body as the end of their life. Mind can generate 
thought as long as life lasts ; hence the mind must be the real 
man or person. 

* * * 

The Sunshine of a Good Conscience. — Some people live 
gloomy lives, but the sunshine of a good conscience always 
brightens the path of life, so there is no danger of falling by 

the way. 

* * * 

Truth When Perceived Cannot be Forgotten. — It is 
an old saying that "truth crushed to earth will rise again," but 
truth when perceived cannot be crushed or disfigured ; it is like 
a diamond in its brilliancy, and can be discovered in twilight. 

* * * 

The Starry Heavens.— The beauty of the sky with its 
countless worlds of brilliant perfection, are conclusive argu- 
ments, proving an intelligent Creator who must have planned 
the length of their days, and the circle in which they should 

travel. 

* # * 

The Wealth of Poverty. — Poverty is a great blessing 
when it induces a person to secure the wealth of a well stored 
mind, because it is the only kind of wealth that is everlasting 
in character. 



A CHAPTER OF BREVITIES. 3 

The Climax of Reason — If good thoughts are cumulative 
in character, the climax of reason consists in securing and as- 
similating all the good thoughts we can from every source. 

* * # 

The Poverty of Wealth — When we consider that money 
is of no value unless properly used, we are ready to admit that 
unless used to develop a well rounded character, a person's 
wealth becomes like the poverty of nothingness. 

* * * 

Continuity of Life. — The life of man is continuous, and 
there is no time that he loses his consciousness, from his birth 
to the end of time, except when he is in his earthly condition 

of sleep. 

* * # 

Knowledge is Power. — In many of the sciences and de- 
partments of life, it would seem as though man must have 
reached the very pinnacle of perfection in knowledge, but not 
so, because out beyond and all around them are collateral and 
new facts not yet considered. 

* * * 

True Happiness — A generous, open-hearted disposition 
toward others, always brings true happiness, because such a 
friend is always appreciated and happiness comes from making 

others happy. 

* * * 

What is Thought. — A great deal might be said about the 
mind of man and its uses, but when the limit of our knowledge 
is exhausted, the mind remains an unexplored and unexplained 
realm where thought has its secret laboratory, the doors of which 
do not open to investigators. 

* * * 

Poetry and Poets. — To honor the authors of our cheap 
verse so common every where with the title of Poet, is equivalent 
to naming the man or woman a mathematician who cannot per- 
form the simplest propositions in multiplication or division ; 
calling a person an astronomer who cannot point a telescope 
toward the north star, or explain the problem of ascertaining the 
distance of the sun ; or equivalent to calling a person Professor 
of Botany, who cannot descrioe the genus of plants, dissect a 
flower or tell the difference between poison ivy and poke weed. 
What an immense chasm does this little word have to jump 
from the head of the sainted Whittier and others of his class, 
to the heads of the great host of so-called poets, who grind out 
their thoughts which have in them neither rhyme or reason. 



4 A CHAPTER OF BREVITIES. 

Do Your Own Thinking. — There is not a successful man 
living, or ever lived, who did not think and act for himself. A 
man may assimilate the best thought that comes to him from 
every source, but any attempt to be governed by the thoughts of 
another which do not agree with ones own thought results in- 
variably in failure. 

* # * 

Public Schools — The public school system of America will 
result in a citizenship superior in mental attainments, to any 
the world has ever known. It is to be regretted that our public 
schools do not have as a part of their instruction manual train- 
ing, so that all the scholars would graduate with some useful 
occupation, and thus be fitted to provide for the necessaries 
of life. 

* * * 

The Errors of Life. — Life is a condition in which we 
have every opportunity to think right or wrong, and it is to be 
regretted that so many people seem inclined to think wrong on 
almost every subject, because all the errors of one's life are but 
stumbling blocks in the way of reaching that perfection which 
should be the ambition and aim of every person. 

* * # 

A Cyclone of Truth. — It is not usual for truth to reach us, 
except in small quantities, at a time, but occasionally the process 
is varied and it seems as though it came to us in overwhelmingly 
large quantities, so abundantly that we are led to compare it to 
the rushing of a mighty wind or cyclone, that to all appearances 
blows away every error, and we are more than likely at such 
times to believe that we possess all the truth we shall ever need. 
It is proper foi us to remember that a finite 'mind is not capable 
of comprehending all truth, therefore we are perfectly safe in 
being receptive to good thoughts from every source. 

* * * 

Truth of Life — Man's average life is about thirty-three 
years; in saying this we refer only to his physical life, or the 
life of his body, but man is a dual creature, and while his body 
may die, his real life or mind cannot die, because it is not a 
substance capable of death, but is rather an ethereal essence, 
imponderable, indestructible, and everlasting in its inherent life. 

* * * 

The Ultimate of Man. — It must be said that everything 
must continue to exist in some form, but man must continue to 
exist in his personality as man, not because he wishes it or be- 
cause he is worthy, but simply because in the "nature of things" 
it must be so. 



SUGGESTIVE, B88AY5 



On Various Subjects . . 

BY 

"ORMOND" 



CREATION VS. EVOLUTION. 

The Creation of Max. Faith of the Ages. The Solution. 

The Philosophy of Existence. The Nature of Man. 

The Wealth of a Well Stored Mind. The Life of 

Man. The Pleasure of Life. The Substance of 

Things Hoped For. The Evidence of Things 

Not Seen. The Art of Correct Reasoning. 



Price, Paper Cover, 25c. Cloth Bound, 50c. Mailed on receipt of price. 

This unpretentious volume is attracting considerable attention 
among good thinkers and will have a large sale. The author will 
be pleased to have the comment of as many readers as possible on 
the thoughts presented in this work. Address " Ormond," care 
Blakely Printing Co., 184 and 1S6 Monroe St., Chicago, 111. 

Below will be found a few brief extracts from letters and 
newspapers: 

"Creation vs. Evolution" by "Ormond, "is a neat work of sixty- 
seven pages, containing a dozen clear, concise essays upon the 
subjects: "The Creation of Man," "Faith of the Ages," "The 
Philosophy of Existence, ' "The Nature of Man," "The Wealth 
of Mind," "The Life of Man," "The Substance of Things Hoped 
For," etc. 

It is very clear reasoning, devoid of dogmatism, and upon 
themes deeply interesting to every thoughtful mind. — Chicago 
Inter Ocean, June 9, 1894. 

"Suggestive Essays on Various Subjects, by "Ormond." In a 
dozen short chapters "Ormond" presents his views on "Creation 
vs. Evolution," "The Creation of Man," etc. He regards the 
doctrine of special creation as more rational than that of evolution 
as taught by Darwin and others of the naturalistic school of 
thinkers. He takes a spiritual view of life and destiny. Just 
what a spiritual life is, he says, we are not supposed to know, but 
we can readily believe that it is in every way suitable for man's 
condition as a spirit. 

The work is somewhat speculative and theological. It contains 
much good thought which is presented in a truth loving spirit. 
— Rcligio- Philosophical Journal. 



Under the comprehensive title of "Suggestive Essays on 
Various Subjects." a clever writer who veils his identity under the 
pseudonym of "Ormond," attacks the Darwinian theory of evolu- 
tion. He appends some essays on the 'Life of Man," "The 
Pleasure of Life," etc. Students of metaphysics will find the book 
interesting. — Detroit Journal. 

"Suggestive Essays on Various Subjects." These essays are 
rxholarly in their construction and philosophical in their treat- 
ment. Space will not permit us to enlarge upon the writer's opin- 
ions beyond the quotation of a few paragraphs. — Christian 

Cynosure 

These essays are written in a beautiful spirit. It is my candid 
opinion that no one can read them without obtaining light on 
many a knotty problem of this life and the next, and certainly not 
without the conciousness of a benediction. — Joseph Adams, 
Editor Chicago Truth Gleaner. 

The following quotation is from a letter received from Mr. O. 
M. Babcock, author of "Cosmonics," a work which should find 
a place in every library: 

"Last evening I completed reading your 'Suggestive Essays' 
with profound gratitude for the opportunity thus afforded me of 
reaching the end of all suspense over questions of which they so 
fully treat, and which have exercised my mind in deep study for 
many years. The many tortuous roads by which I have en- 
deavored to ascertain the ultimates of human research in these 
matters, enable me to appreciate the straight and narrow path 
through which you have led me so directly to logical conclusions, 
by bridging the chasm of doubt which up to this time has inter- 
vened." 

From M. C. C. Church, Parkersburg, W. Va. 

I have read "Suggestive Essays," and was much interested in 
the subjects discussed, some of which are on new lines and should 
find many interested readers. 

Essays on Profound Subjects. 

A dozen essays on various sober subjects, such as "The Crea- 
tion of Man," "Faith of the Ages," "The Philosophy of Mind" 
and such, is a clever pamphlet written by one who calls himself 
"Ormond." The essay on "The Creation of Man" contains one 
of the most optimistic suggestions one remembers to have heard 
or read in the way of argument (p. 25) "The Wealth of a Well 
Stored Mind/' one of the papers, is a reallv valuable disquisiton 
on the lasting advantage of that amassing which the loss of a for- 
tune cannot sweep away.— Chicago Herald, June 30, 189 1. 



From Rev. Wm. Henry Holmes, Chicago, 111.: 

"Suggestive Essays on Various Subjects," by"Ormond," cameo 
my hand this morning. I opened the book with the purpose of 
reading only a page or two then, but found no place to stop until 
the last page was finished. The book might be called, not im- 
properly, a meditation, The line of thought is easy and natural, 
and the style conversational. There is no attempt at dogmatism 
or close and technical argument. The author does not assume to 
be a philosopher, or attempt to lead his reader into mists and mys- 
teries. He writes as one might speak to you face to face. He is 
an evolutionist who holds to creation with strong argument; or a 
creationist who admits evolution. But his idea of evolution differs 
materially from Darwin. Man is a dual being created and not 
evolved, possessing as he came from his Creator all the elements 
from which the present man has bren developed. He believes de- 
velopment will continue not only during this life in the body, but 
that the essential man — the spirit — will continue to progress after 
the body has returned to dust. He holds that things as they now 
appear were, "in the beginning," created from that which "was 
without form and void." 

The book is full of suggestions All will not agree with 
him at every point; and this he does not expect or ask. But the 
thoughtful, especially the speculative, will be entertained and 
pleased with these pages Those who have been perplexed by 
the general teaching concerning evolution will find something here 
to help them. The argument on page 62 is decidedly happy: 

"The law of evolution must be continuous in i s working, so 
that if man came from the lowest form of animal life up through 
the different species, he must in the very nature of things con- 
tinue to change his structure, until he ceases to be a man and com- 
mences to be something else." 

I have read with great pleasure and interest your "Suggestive 
Essays," and am highly pleased and delighted with your views so 
clearly and forcibly expressed. I especially approve of your theory 
of creation as stated on pages 12 and 13. 

Adam Miller, M. D., 172 Ashland Boul'd, Chicago. 

From Rev. C. E. Mandeville, D. D., Pastor, 

6410 Stewart Avenue, Chicago, 111. 

"Suggestive Essays" by "Ormond," will be found both inter- 
esting and instructive to those who enjoy treatises on " Creation 
vs. Evolution ' — " The Creation of Man," " Faith of the Ages," 
etc. They are written in a clear and easy style, are comprehen- 
sive and sound, and full of suggestive thought. A careful perusal 
of these essays will richly repay the reader. 



Suggestive essays on various subjects included in the controversy 
of Creation vs. Evolution, by "Ormond," offer a number of new 
arguments which those interested in the discussion will be glad to 
see. His arguments are in favor of holding fast to the theory of a 
special creation. — Boston Courier, June 24, 1894. 

From John K. Hallowkll Esq., 

Room 1534 Masonic Temple, Chicago, 111. 

Having been a student all my life of the laws of nature, and 
particularly in the branch known as Practical Geology, the little 
book "Suggestive Essays, "by "Ormond," expresses in most simple 
but comprehensive language the truths that I feel I have learned, 
particularly in reference to evolution 

In the other direction where possibilities of a future life are 
com v ented upon, I am sure I am only voicing the feeling of every 
reader when I say all of that is reasonable, logical, and must be 
true. I sincerely hope "Ormond's" light will continue to shine, 
and that we will have more from him. 

From D Harry Hammer, Esq., Chicago, 111. 

It was with more than usual interest that I read the "Suggestive 
Essays," by "Ormond." The ideas and thoughts therein expressed, 
when comprehended, understood and followed, will ease the mind 
of man of many burdens, cause the cloud> of doubt to disappear, 
and rear the light of hope and safe eternity beyond the tomb. 

These essays show creation simple, faith in Christianity well 
founded, existence natural and progressive, and life an object here 
and hereafter. These ai tides deserve the perusal of the thinking 
world. 

"WHAT ORMOND THINKS" on other subjects is now in 
the hands of printer, and will soon be on sale. 



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